Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.

The Proeme.

Wherein the scope and Method of the Tract is re∣cited.

IN this question I looke for opponents. Me thinkes I heare, ne sutor ultra crepi∣dam, sounded and resoun∣ded in mine eares. What hath the Author to doe with this question? What? a Divine a medler in the Art of Medicine? Is not this besides his text? Surely no. This question may bee handled three wayes, and so incident to three severall sciences. For

It may be con∣sidered,

• 1. As consisting of such and such In∣gredients, of such and such doses, so and so collected and compounded; and thus it belongs to the Art of medicine.
• 2. Whether agents and patients being not conjoyned in corporall or virtuall contact within a limited sphere of acti∣vity, can naturally produce any cure of alteration, as this unguent doth? And thus it belongs to naturall Philosophie.
• 3. Whether that which produceth su∣pernaturall effects, having no divine in∣stitution (as this hath none) be not from the divell, and so the vse of it witch-craft, and not to be practised by any ho∣nest and religious man? And thus it is of Theologicall and Ecclesiasticall cogni∣zance.

In the first consideration I leave it to learned Physitians, skilfull Chyrurgions, and expert Phar∣macapolists. But if I enter into consideration of it the two other wayes, I am neither ultra crepidam, nor extra textum. I am not beyond my Last. My Last extends to Philosophy. I am a Mr. of Arts in both Vniversities. I am not besides my text. I am a Divine by profession. Visiting the sicke and wounded is not the meanest part of my dutie. In that sacred action it is not to be forgotten, to ad∣monish that medicines be vsed for recovery. And if superstitious and magicall remedies be attemp∣ted, they must bee instructed otherwise, and by all meanes be perswaded from them. For their dam∣nation is just, which doe evill that good may come

of it. Now when suspected cures are performed (as by this ung••ent,) that Divine which takes into consideration, whether this or the like be not don•• by Magicke and witchcraft, cannot properly be•• said to be Non-resident from his profession. Divi∣nity is that science which teacheth the meanes to everlasting salvation both of body and soule. Nay the Heathen Poet can advize us as much,

Orandum est, ut sit mens sana in corpore s••no.

Wee must pray that wee way have sound soules as well as bodies. He then that forewarnes to take such medicines for the curing of our bodies for a while, as may endanger both body and soule for ever, doth the part and dutie of a Theologue, and keepes himselfe within the boundes of Divinity. Thus much by the way of anticipation. Now to the question and disputation. In which that I may not rove, but deale punctally and martially with this martiall salve, Pede pedes & cuspide cuspis, I shall in two members observe the Hoplomaticall me∣thod;

Of

• Offence and
  • Proving against it.
  • Disproving whatsoever is brought for it.
• Defence

Membrum primum.

First I shall prove against it, that it is no lawfull cure, but a magicall, done by the helpe of the divell the corrupter of nature, and that 4. wayes, in 4. Articles.

viz. By

• 1. Reason and Philosophie.
• 2. Authority of Writers.
• 3. The effects of this oyntment.
• 4. The Author or first inventer of it.

Notes

• Iuvenal. Satyr 10
• Membrum 〈◊〉〈◊〉